John Ritenbaugh, endeavoring to build an intensified appreciation for God's Holy Spirit, maintains that our sense of responsibility should also intensify when we realize that our calling was not random. The term "spirit" is associated with wind in both Greek and Hebrew, indicating a power that is invisible but forceful. God gave mankind distinctions no other animal ever received, including being fashioned in His image, enabled to manage the resources of the earth, having communication skills and memory, having the capacity to marry and express love and finally, realizing that sin carries a punishment. God has singled each one of us out individually, calling us, gifting us with capabilities, and preparing us for eternal life as members of His family. The birth Christ described to Nicodemus could be rendered both "from above" (as the wind comes from above) or "again" (referring to a totally new spiritual creation). If we are in Christ, having His mind, we are indeed a new creation. God is creating us and gifting us as we move along. We require the Holy Spirit to aid us in this transformative sanctification process. In this process, God might very well place us in situations we feel are above our head but He will also always supply the tools to accomplish the work He has given us. . Like the apostles Paul and Peter, we could not get by without the gifting of God's Holy Spirit. As we use the prompts and gifting of the Holy Spirit, realizing that God has initiated everything, we (as the early disciples) become elevated from servant to friend to sibling of our Elder Brother Jesus Christ.
Ray McQueen, focusing on Hosea 4:6, which states that God's people are destroyed for lack of knowledge, maintains that, while we do live in an age of abundant knowledge, not all of it is helpful or lifesaving in the spiritual sense. The only way to safeguard our minds is to search out the knowledge from the infinite mind of our Creator, found in His written word. Without access to this knowledge, we could be cut off. Synonyms for this kind of knowledge includes knowing, ascertaining, observing, using caution, recognizing, following instruction, being corrected, becoming acquainted with, comprehending, hearing and evaluating, being diligent, discerning, and discovering. These synonyms provide further nuances defining our relationship to God's truth.
David Grabbe, asserting that the parable of the leaven hidden in the meal and the parable of the treasure hidden in the field serve as the juxtaposition of a negative and positive symbol (respectively, leaven and treasure), identifies a stark contrast between evil corruption and godly treasure, hidden for totally different reasons. Jesus never intended the church be hidden from the world, but instead that if should serve as a light or a city on a hill. This public display would occur after His death and resurrection up until His Second Coming. The superior wisdom of God, more valuable than gems and precious metals, has been hidden from the world at large, but given to chosen or called-out-ones solely at the discretion of God the Father. It is this hidden godly wisdom which enables God's saints to counteract the hidden leaven of corrupt doctrine. Wisdom that inspires an iron-clad faith (like the Centurion's) is more precious than gold which perishes. This kind of faith, belief, and trust is meaningful and valuable to our Creator.
John Ritenbaugh, reflecting on the unpleasant prospect of overhearing hurtful gossip about us from someone we have trusted, observes that, in all likelihood, our tongue has been just as detrimental against someone who may have trusted us. What goes around comes around; we reap what we sow. Even though the best defense is not to be guilty, we know that because of our toxic self-centeredness there is no infallibility in any of us. As God gives gifts to us, we must, as Solomon did, fine-tune them, realizing that seeking out wisdom is simultaneously a glorious and a burdensome task, requiring labor-intensive exercises which initially seem to yield diminishing returns. God does not instantaneously reveal everything we need to learn or everything we need to experience. We have the responsibility to seek out wisdom, understanding that it is the costliest commodity anywhere, having a price far beyond gold. Wisdom keeps us from sin, folly, and madness. Wisdom and understanding unveils for us the purpose of trials, solving the paradoxes and conundrums that erode our faith. Truly wise judges are humble, demonstrating that they do not know everything; humility will make us more cautious in our judgments about others and ourselves. As we put forth effort to pursue wisdom, the fruit will be holiness. Our goal is beyond salvation; it involves preparation for service in God's Kingdom. The search for wisdom carries with it a downside, the tendency to boast of our accomplishments, even though in our heart of hearts, we realize we have nothing that has not been given. As God's stewards, we must, like Solomon, blend sagacity and practical wisdom together, taking precautions against the allurements of the world, which have the tendency to short-circuit godly wisdom.
John Ritenbaugh, focusing on Proverbs 4:7, maintains that our supreme objective in godly living is attainment and cultivation of wisdom, which consists of attributes giving us skill in living. We learn that the Book of Ecclesiastes has no meaning for someone not called of God, relegating it as an epistle of despair from one of life's losers. But to those called of God, the treatise provides practical advice on weathering the trials of life under the sun, preparing us for a highly successful future spiritual life. With an over-the-sun orientation, we realize that the series of comparisons in Ecclesiastes 7 are not to be regarded as absolutes, but only as guideposts dependent upon prior experiences, and definitely require the proper follow-through on our part. The Bible is replete with examples of how things having had a successful launch eventually aborted, and vice versa, things having an insignificant and ostensibly hopeless beginning flourished and prospered. Consequently, we must evaluate the contexts in which the end of something is better. The long way, attended with humility, patience, and dependence on God, is preferable to any shortcut concocted by our willful, carnal nature. God wants us to use our trials to germinate the fruits of patience, peace, and self-control, bequeathing our offspring a legacy of wisdom, following the mindset of our father Abraham, who although an immensely wealthy man, lived in tents as a pilgrim, waiting for the ultimate spiritual prize of living as God does.
John Ritenbaugh, reminding us that Ecclesiastes chapters 1-6 contains a sub-theme of materialism—specifically an indictment of the supposed satisfaction one receives from it suggests that materialism contains no lasting fulfillment. According to some studies, the higher a person is on the economic scale, the less altruistic he is inclined to become. The only lasting enjoyment comes from establishing a relationship with God, understanding that: (1) life is God's gift; (2) He desires us to spend our time preparing for an eternal relationship with Him; (3) the fruit of active involvement with God is eternal life; (4) by faith, seeking God will lead to an above-the-sun life; and finally, (5) if there is no kingdom of God, then nothing matters except what is going on in the here and now. We desperately need to seek Godly wisdom, a multi-faceted spiritual gift which helps us make practical use of all the other spiritual gifts. Wisdom is practical skill in living, coexistent with the fruits of God's Holy Spirit, a whole collection or spectrum of skills for living God's way—something that takes a lifetime to learn.
John Ritenbaugh, rehearsing one of the major factors which divided the Worldwide Church of God, the denigrating of all aspects of God's law, averring that belief in Christ trumps everything, claims that some major elements of righteous judgment were cavalierly tossed out the window. Such a careless approach led to the rejection of the Sabbath, wholesale embracing of Pagan holidays, discarding tithing, eating unclean meats, circumcision and other, what they considered to be purely ceremonial aspects of the law. Like the days of the Judges, the last days of the WCG demonstrated a dearth of righteous judgment. As with the first century church, God expects us to think wisely within the parameters of His Law, coming into alignment with His Word. Without applying righteous judgment, a person without God's Spirit might be inclined to discard the Sabbath, along with the dietary and sacrificial laws. The New Covenant also requires that we live by every word of God; the Law was not done away. Without God's Law, we cannot judge righteously. One should never carelessly assume that any law of God is done away, but we should also consider that not every law has the same level of seriousness and does not warrant the same level of judgment, as illustrated by the difference between willful sin and sin committed out of weakness. The weightier matters of the law (love and mercy) are more important than other aspects of the law, including faith and sacrifice. We need to develop righteous judgment to keep proportion as we make decisions about applying God's Law.
John Ritenbaugh, focusing on John 17:3, maintains that to have eternal life we have to know God. Eternal life is to live a quality life as God lives, having developed an intimate relationship with God, living by ever-increasing faith. In order to develop this relationship, we must sacrifice time, becoming, in essence, living sacrifices. We must continually ingest spiritual food—the Bread of Life and the Word of God, seeking to be a part of the covenant made with David, containing the sure mercies of David. We must fully accept the sovereignty of God- internalize that sovereignty profoundly. In the Old Covenant there are no provisions for forgiveness of sin, or direct access to God by prayer or by the reception of the Holy Spirit. Faith comes from hearing the Word of God. Without hearing through sermons or reading the Word of God, there can be no faith and no understanding. Jesus Christ is our conduit to the Father. Getting to know God requires effort; it does not happen accidentally. It requires focused studying of God's Word on a continuous, daily basis. Truly, God has all the goodies. It is necessary to cultivate a genuine and healthy fear of God, a fear not natural to carnal man. It can only be developed by an abiding relationship with God, in which we learn both His strength and compassion. By continuous ingesting of His Word (enabling us to digest His precious doctrine), we humbly develop a close relationship with God. As we think in our heart, so we are. We should see God working in our lives and submit to His sovereignty, developing the kind of fear which draws us close to Him in humility. The fear of the Lord is the beginning of wisdom.
If we don't know where we're going, we aren't going to get there! John Ritenbaugh illustrates that our vision of our goal—the Kingdom of God—is a compelling motivation to overcome, grow, and bear fruit in preparation for eternal life.
Using the analogy of Maestro Arturo Toscanini's ability to anticipate mistakes or sense when something was amiss, Martin Collins examines the vital subject of discernment— both physical and spiritual. Human discernment, according to Dr. N. Scott Peck, can be developed and exercised, triggering early warning systems with the reactions of revulsion and confusion when confronted by the presence of evil. Discernment can be developed by paying close attention to a person's vocabulary, his tone of voice, laughter, and body language. True spiritual discernment is a gift from God imparted through His Holy Spirit, enabling us to judge between good and evil, comparing things in life with God's word to see whether it matches God's standard. Like human discernment, spiritual discernment must be exercised by daily use until it becomes a habit. (Hebrews 5:14)
God is working to build a relationship with us, dispensing gifts for overcoming and working out His greater purpose. God's Spirit is 1) an immaterial, invisible force which motivates, impels, and compels; 2) whenever referring to a person clearly identifies the Father and the Son; 3) when not referring to a person is the essence of God's mind; and 4) can be communicated to our minds. We receive more of this Spirit as we respond to His calling, drawing near to His presence and reversing Adam and Eve's fatal errors of 1) being convinced that their way was better than God's, 2) developing pride, and 3) trying to justify themselves. Reversing these three steps brings nearness to God and spiritual growth.
John Ritenbaugh points out the impossibility of serving two masters equally (Matthew 6:24), especially if each master's goals, objectives, or interests are antithetical to one another. If we try to serve both equally, we run the risk of losing both. Eventually one wil love the other and disrespect the other. Trusting mammon (any worldly treasure inspired by Satan) will erode faith, eventually turning us to idolatry and eternal death. We need to emulate the lives of Moses (who gave up power and massive worldly goods) and Paul (who gave up pedigree and prestigious religious credentials) to yield to and follow God's direction. The best way to attain true wealth and the abundant eternal life is to loosen our grip on worldly rewards and single-mindedly follow Christ.
John Ritenbaugh explains the significance of the eye, clear vision, and light metaphors in Matthew 6:22-23, stating that the eye represents understanding (as the metaphorical eye of the heart) while the light represents truth. It is not enough to have knowledge of the right treasure; we also need to have the understanding of where all the pieces fit. Clear vision lightens the way spiritually, ethically, and morally. If the eye of the heart is aimed at spiritual treasure and the glory of God, it will remain singly focused. Using this spiritual vision or understanding, the best way to protect the heart is to saturate it with the word of God.
John Ritenbaugh asserts that physically emancipating people from slavery does not automatically unshackle their hearts or minds or preparing them for productive responsibility in a free society. Likewise, our emancipation from sin does not automatically remove our acquired spiritual shackles. We must gradually grow out of the slave mentality into liberty and freedom by committing our lives to the truth (John 8:30; Romans 8:6), replacing acquired insecurity and fear with faith and the love of God (I John 4:18). Like our forefather Abraham, we have to gradually or incrementally grow into a model of faithfulness. God's Spirit provides us the mechanism for transforming our enslaved, fearful, carnal minds to liberty (II Corinthians 3:17).
The church at large has downplayed the fuller dimension of the fear of God by emphasizing awe, respect, or reverence, while ignoring its other dimensions such as fright, dread, or terror. Consequently, many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Mistakenly, we transfer or appropriate our fear to human beings, who cannot revoke the penalty of death hanging over us. When Moses and Isaiah recognized God's presence, they became aware of their own vileness in comparison to God's holiness and power. By legitimately fearing God, we lose our human terror, finding sanctuary in God Almighty. Godly fear is a gift given to us as a result of His calling, compelling submission to His purpose and leading to godly knowledge, understanding, and wisdom.
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